"The Lord has always revealed to mortals the treasures of his wisdom and his spirit, but now that the face of evil bares itself more and more, so does the Lord bare his treasures more."

St John of the Cross, OCD - Doctor of the Church

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"The name of Jesus, pronounced with reverence and affection, has a kind of power to soften the heart. "

St Philip Neri

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"It is vanity to be concerned with the present only and not to make provision for things to come."

Thomas á Kempis

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St John of the Cross (1542-1591)  -   Carmelite and Doctor of the Church


By St John of the Cross, OCD


Wherein is described the nature of dark night and how necessary it is to pass through it to Divine union; and in particular this book describes the dark night of sense, and desire, and the evils which these work in the soul.

Ch 7. Wherein are treated two serious evils caused in the soul by the desires, the one evil being privative and the other positive.

The second kind of positive evil which the desires cause the soul is in their tormenting and afflicting of it, after the manner of one who is in torment through being bound with cords from which he has no relief until he be freed. And of these David says: Funes peccatorum circumplexi sunt me.[131] The cords of my sins, which are my desires, have constrained me round about.

And, even as one that lies naked upon thorns and briars is tormented and afflicted, even so is the soul tormented and afflicted when it rests upon its desires. For they take hold upon it and distress it and cause it pain, even as do thorns. Of these David says likewise: Circumdederunt me sicut apes: et exarserunt sicut ignis in spinis.[132] Which signifies: They compassed me about like bees, wounding me with their stings, and they were enkindled against me, like fire among thorns; for in the desires, which are the thorns, increases the fire of anguish and torment.

And even as the husbandman, coveting the harvest for which he hopes, afflicts and torments the ox in the plough, even so does concupiscence afflict a soul that is subject to its desire to attain that for which it longs. This can be clearly seen in that desire which Dalila had to know whence Samson derived his strength that was so great, for the Scripture says that it fatigued and tormented her so much that it caused her to swoon, almost to the point of death, and she said: Defecit anima ejus, et ad mortem usque lassata est.[133]

2. The more intense is the desire, the greater is the torment which it causes the soul. So that the torment increases with the desire; and the greater are the desires which possess the soul, the greater are its torments; for in such a soul is fulfilled, even in this life, that which is said in the Apocalypse concerning Babylon, in these words: Quantum glorificavit se, et in deliciis fuit, tantum date illi tormentum, et luctum.[134] That is: As much as she has wished to exalt and fulfil her desires, so much give ye to her torment and anguish.

And even as one that falls into the hands of his enemies is tormented and afflicted, even so is the soul tormented and afflicted that is led away by its desires. Of this there is a figure in the Book of the Judges, wherein it may be read that that strong man, Samson, who at one time was strong and free and a judge of Israel, fell into the power of his enemies, and they took his strength from him, and put out his eyes, and bound him in a mill, to grind corn,[135] wherein they tormented and afflicted him greatly;[136] and thus it happens to the soul in which these its enemies, the desires, live and rule; for the first thing that they do is to weaken the soul and blind it, as we shall say below; and then they afflict and torment it, binding it to the mill of concupiscence; and the bonds with which it is bound are its own desires.

3. Wherefore God, having compassion on these that with such great labour, and at such cost to themselves, go about endeavouring to satisfy the hunger and thirst of their desire in the creatures, says to them through Isaias: Omnes sitientes, venite ad aquas; et qui non habetis argentum, properate, emite, el comedite: venite, emite absque argento vinum et lac. Quare appenditis argentum non in panibus, et laborem vestrum non in saturitate?[137]

As though He were to say: All ye that have thirst of desire, come to the waters, and all ye that have no silver of your own will and desires, make haste; buy from Me and eat; come and buy from Me wine and milk (that is, spiritual sweetness and peace) without the silver of your own will, and without giving Me any labour in exchange for it, as ye give for your desires. Wherefore do ye give the silver of your will for that which is not bread -- namely, that of the Divine Spirit -- and set the labour of your desires upon that which cannot satisfy you? Come, hearkening to Me, and ye shall eat the good that ye desire and your soul shall delight itself in fatness.

4. This attaining to fatness is a going forth from all pleasures of the creatures; for the creatures torment, but the Spirit of God refreshes. And thus He calls us through Saint Matthew, saying: Venite ad me omnes, qui laboratis et onerati estis, et ego reficiam vos, et invenietis requiem animabus vestris.[138] As though He were to say: All ye that go about tormented, afflicted and burdened with the burden of your cares and desires, go forth from them, come to Me, and I will refresh you and ye shall find for your souls the rest which your desires take from you, wherefore they are a heavy burden, for David says of them: Sicut onus grave gravatoe sunt super me.[139]

131. Psalm cxviii, 61 [A.V., cxix, 61].
132. Psalm cxvii, 12 [A.V., cxviii, 12].
133. Judges xvi, 16. [Actually it was Samson, not Dalila, who was 'wearied even until death.']
134. Apocalypse xviii, 7.
135. [Lit., 'bound him to grind in a mill.']
136. Judges xvi, 21.
137. Isaias lv, 1-2.
138. St. Matthew xi, 28-9.
139. Psalm xxxvii, 5 [A.V., xxxviii, 4].